Jiddu Krishnamurti - Revision history

Jyoti: /* Education, the goals of */

2022-09-17T10:06:11Z

‎Education, the goals of

Jyoti: /* =On war */

2022-08-28T08:03:40Z

‎=On war

Jyoti: /* Suffering */

2022-08-28T08:03:30Z

‎Suffering

Jyoti: /* The Religious Mind */

2022-02-21T22:34:52Z

‎The Religious Mind

Jyoti at 20:51, 13 September 2020

2020-09-13T20:51:41Z

Jyoti: /* The awakening of intelligence */

2020-09-13T20:43:35Z

‎The awakening of intelligence

Jyoti: /* Goals And Results */

2019-02-07T14:24:25Z

‎Goals And Results

Jyoti: /* His philosophy */

2019-01-05T06:28:10Z

‎His philosophy

Jyoti: /* The awakening of intelligence */

2018-12-24T19:52:58Z

‎The awakening of intelligence

Jyoti: /* Goals And Results */

2018-11-04T08:44:33Z

‎Goals And Results

← Older revision		Revision as of 10:06, 17 September 2022
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	There was radiance in the dining room as he spoke to us till 9:00 PM.’ Swami Venkatesananda had a conversation with K at Saanen in 1969. The Swami had started referring to K as a guru, relating him to a guru, in the way the gurus talked to their disciples in the Upanishads. He asked K, what according to him, was the role of a guru? Referring to himself in third person, K said: ‘Sir, if you are using the word guru in the classical sense which is the dispeller of darkness, of ignorance, can another, whoever he be, enlightened or stupid, really help to dispel the darkness in oneself ? You might point out the door and say, Look, go through the door, but each man has to do the work entirely himself, and therefore he, K, did not consider himself to be a guru.’ When the Swami asked whether K accepted pointing out was necessary, he replied: ‘Yes, of course. I point out, I do that. We all do that. I ask a man on the road, “Will you please tell me which is the road to Saanen”, and he tells me; but I do not spend time and expect devotion and say, “My God, you are the greatest of men”. That is too childish!’		There was radiance in the dining room as he spoke to us till 9:00 PM.’ Swami Venkatesananda had a conversation with K at Saanen in 1969. The Swami had started referring to K as a guru, relating him to a guru, in the way the gurus talked to their disciples in the Upanishads. He asked K, what according to him, was the role of a guru? Referring to himself in third person, K said: ‘Sir, if you are using the word guru in the classical sense which is the dispeller of darkness, of ignorance, can another, whoever he be, enlightened or stupid, really help to dispel the darkness in oneself ? You might point out the door and say, Look, go through the door, but each man has to do the work entirely himself, and therefore he, K, did not consider himself to be a guru.’ When the Swami asked whether K accepted pointing out was necessary, he replied: ‘Yes, of course. I point out, I do that. We all do that. I ask a man on the road, “Will you please tell me which is the road to Saanen”, and he tells me; but I do not spend time and expect devotion and say, “My God, you are the greatest of men”. That is too childish!’
		+
		+	===Education and The Need to Break Barriers===
		+	[https://timesofindia.indiatimes.com/blogs/toi-edit-page/education-and-the-need-to-break-barriers/ By J Krishnamurti, January 13, 2020: ''The Times of India'']
		+
		+
		+	Co-operation and aggression can never go together. Co-operation is an absolute necessity in a world which is so splintered by national and religious beliefs, economic differences and intellectual over- and underdevelopment. There is a certain kind of co-operation in very close relationships, as in the family, but beyond that there are always differences of opinion, inclinations and knowledge. These differences become intensified through ambition and envy, and this obviously prevents co-operation.
		+
		+	Traditionally, co-operation meant working together for an ideology or around a dominant individual or for some utopian ideal, but such co-operation ceases or disintegrates when the individual or the ideology disappears. This is the pattern man has followed, hoping to bring about a different condition in the world, or for his own personal profit. Working together for an end, with each individual having his own motive for the achievement of that end, must inevitably breed conflict. Such working together is for a concept and not a factual necessity. Working together ceases to be a formula when there is not only understanding of the necessity but also when there is that relationship which comes with love. This relationship is denied when there is aggression. Man, by nature, is aggressive; this aggression comes from the animal. This aggressiveness, this violence, is encouraged in the family, in education, in the business world and in religious structures.
		+
		+	Aggression takes the form of ambition, which again is encouraged and respected. Aggression is violence, and to counteract this violence which is so prominent in the world, various forms of ideology have been developed; but this only helps to avoid the actual fact of violence. violence is not only on the battlefield but it is anger, hate and envy. It is the envy that makes us competitive, which again is a very highly respected thing in society, the very structure of which is based on violence.
		+
		+	Most of us can see the pattern of all this at least intellectually, but what makes us act is not an intellectual grasp but seeing the very truth of the matter. Seeing the truth is the only liberating factor, not all the intellectual arguments, the emotional adjustments or mere rationalisations. To see is to act, and that action is not the outcome of ideation.
		+
		+	Co-operation must exist, and it cannot possibly exist when each individual is in competition with other human beings and is pursuing his own fulfilment. In order to cooperate there can be no such thing as individual, family or national fulfilment, for this fulfilment emphasises separation, denying co-operation. When you see all this, not as a descriptive idea but as a danger to the total wellbeing of mankind, then that very seeing brings an action that will be non-aggressive and so co-operative. To see is to love and a man who loves is in a state of co-operation. Understanding co-operation, he will also see when not to co-operate.
		+
		+	In the fullness of co-operation, goodness, which is not sentimentality, can flower. It is authority that destroys co-operation, for love cannot possibly exist where there is authority. We have lived so long in the accepted patterns of life that it has become traditional, and freedom, love and co-operation have lost their fundamental meanings. Education is to break down these patterns. In the very breaking down of them is the seeing of the truth of the new.
		+
		+	Courtesy: KFI
		+
		+	[[Category:India\|K JIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTI
		+	JIDDU KRISHNAMURTI]]
		+	[[Category:Philosophy\|K JIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTI
		+	JIDDU KRISHNAMURTI]]
		+	[[Category:Religion\|K JIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTI
		+	JIDDU KRISHNAMURTI]]

	==Goals And Results==		==Goals And Results==

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 The decision about ‘what action one should perform’ depends on his needs. It is an individual decision; it is not dictated by any other individual or external agency but is guided by what brings about the inner transformation and leads to the cessation of suffering.
-==On war=
+==On war==
 [https://epaper.timesgroup.com/olive/ODN/TimesOfIndia/shared/ShowArticle.aspx?doc=TOIDEL%2F2020%2F02%2F03&entity=Ar01215&sk=2D14CE78&mode=text  Interaction: J Krishnamurti, We Haven’t Learnt From The Agony Of Wars, February 3, 2020: ''The Times of India'']
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 JIDDU KRISHNAMURTI]]
 [[Category:Religion|K JIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTI
 JIDDU KRISHNAMURTI]]

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 The decision about ‘what action one should perform’ depends on his needs. It is an individual decision; it is not dictated by any other individual or external agency but is guided by what brings about the inner transformation and leads to the cessation of suffering.
-[[Category:India|K JIDDU KRISHNAMURTIJIDDU KRISHNAMURTI
+==On war=
 JIDDU KRISHNAMURTI]]
-[[Category:Philosophy|K JIDDU KRISHNAMURTIJIDDU KRISHNAMURTI
+[[Category:Philosophy|K JIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTI
 JIDDU KRISHNAMURTI]]
-[[Category:Religion|K JIDDU KRISHNAMURTIJIDDU KRISHNAMURTI
+[[Category:Religion|K JIDDU KRISHNAMURTIJIDDU KRISHNAMURTIJIDDU KRISHNAMURTI
 JIDDU KRISHNAMURTI]]

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 The mind is never idle. It is always preoccupied with some thought and the thought keeps changing… What may perhaps come as a surprise is that thought wears away the mind. Abridged from Part 2 of ‘The Trail to Enlightenment, Life & Teachings of Jiddu Krishnamurti’ in three volumes – Part 1: The Hidden Side of Life, Part 2: The Great Coming, Part 3: The Key to Super Consciousness (ProLibris Publishing Media)
-[[Category:India|K JIDDU KRISHNAMURTI
+==Suffering==
 JIDDU KRISHNAMURTI]]
-[[Category:Philosophy|K JIDDU KRISHNAMURTI
+[[Category:Philosophy|K JIDDU KRISHNAMURTIJIDDU KRISHNAMURTI
 JIDDU KRISHNAMURTI]]
-[[Category:Religion|K JIDDU KRISHNAMURTI
+[[Category:Religion|K JIDDU KRISHNAMURTIJIDDU KRISHNAMURTI
 JIDDU KRISHNAMURTI]]

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 |}
-[[Category:India |K ]]
-[[Category:Religion |K ]]
-[[Category:Philosophy |K ]]
 = Jiddu Krishnamurti: A brief profile=
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 The mind is never idle. It is always preoccupied with some thought and the thought keeps changing… What may perhaps come as a surprise is that thought wears away the mind. Abridged from Part 2 of ‘The Trail to Enlightenment, Life & Teachings of Jiddu Krishnamurti’ in three volumes – Part 1: The Hidden Side of Life, Part 2: The Great Coming, Part 3: The Key to Super Consciousness (ProLibris Publishing Media)

← Older revision		Revision as of 20:43, 13 September 2020
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	And insight implies observing `what is' with a mind that is completely free and therefore empty to observe `what is' and therefore you have an insight.That is, when you are violent and you do not escape from violence, avoid it, try to transform it into some nonsensical non-violence and so on, then you are free of all that burden. Being free, the mind is empty; that emptiness gives you insight. And when you have insight into violence you are no longer violent.		And insight implies observing `what is' with a mind that is completely free and therefore empty to observe `what is' and therefore you have an insight.That is, when you are violent and you do not escape from violence, avoid it, try to transform it into some nonsensical non-violence and so on, then you are free of all that burden. Being free, the mind is empty; that emptiness gives you insight. And when you have insight into violence you are no longer violent.
		+
		+	==Belief==
		+	[https://epaper.timesgroup.com/Olive/ODN/TimesOfIndia/shared/ShowArticle.aspx?doc=TOIDEL%2F2020%2F09%2F07&entity=Ar01004&sk=F807865F&mode=text Interaction: J Krishnamurti, September 7, 2020: ''The Times of India'']
		+
		+
		+	Learning About Belief Is The End Of Belief
		+
		+	Questioner: Is there a god? If there isn’t, life has no meaning. Not knowing god, man has invented him in a thousand beliefs and images. All emphasised belief. “Believe and then you will know; without belief you can never know.” What do you think?
		+
		+	Krishnamurti: Is belief necessary to find out? To learn is far more important than to know. Learning about belief is the end of belief. When the mind is free of belief then it can look. It is belief, or disbelief, that binds; for disbelief and belief are the same – the opposite sides of the same coin. So we can completely put aside positive or negative belief; the believer and the non-believer are the same. When this actually takes place then the question, “Is there a god?” has quite a different meaning. The word god with all its tradition, its memory, its intellectual and sentimental connotations – all this is not god. The word is not the real. So can the mind be free of the word?
		+
		+	Questioner: I don’t know what that means.
		+
		+	Krishnamur ti: The word is the tradition, the hope, the desire to find the absolute, the striving after the ultimate; it’s the movement which gives vitality to existence. So the word itself becomes the ultimate, yet we can see that the word is not the thing. The mind is the word, and the word is thought.
		+
		+	Questioner: And you’re asking me to strip myself of the word? How can I do that? The word is the past; it is memory. The wife is the word, and the house is the word. In the beginning was the word. Also the word is the means of communication, identification. Your name is not you, and yet without your name I can’t ask about you. And you’re asking me if the mind can be free of the word – that is, can the mind be free of its own activity?
		+
		+	Krishnamur ti: In the case of the tree, the object is before our eyes, and the word refers to the tree by universal agreement. Now with the word ‘god’ there is nothing to which it refers, so each man can create his own image of that for which there is no reference. The theologian does it in one way, the intellectual in another, and the believer and the non-believer in their own different ways. Hope generates this belief, and then seeking. This hope is the outcome of despair – the despair of all we see around us in the world. From despair hope is born, they also are two sides of the same coin. When there is no hope there is hell, and this fear of hell gives us the vitality of hope. Then illusion begins. So the word has led us to illusion and not to god at all. God is the illusion which we worship; and the nonbeliever creates the illusion of another god which he worships – the Stase, or some utopia, or some book which he thinks contains all truth. So we are asking you whether you can be free of the word with its illusion.
		+
		+	Questioner: I must meditate on this.
		+
		+	Krishnamur ti: If there is no illusion, what is left?
		+
		+	Questioner: Only what is.
		+
		+	Krishnamur ti: The “what is” is the most holy.
		+
		+	Abridged excerpt from jkrishnamurti.org, Courtesy: KFI
		+
		+	[[Category:India\|K
		+	JIDDU KRISHNAMURTI]]
		+	[[Category:Philosophy\|K
		+	JIDDU KRISHNAMURTI]]
		+	[[Category:Religion\|K
		+	JIDDU KRISHNAMURTI]]

	==Communion With Nature==		==Communion With Nature==

← Older revision		Revision as of 14:24, 7 February 2019
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	As the state of experiencing fades, experience begins. Experience is ever hindering experiencing, living. Results, experiences, come to an end; but experiencing is inexhaustible. When the inexhaustible is hindered by memory, then the search for results begins. The mind, the result, is always seeking an end, a purpose, and that is death. Death is not when the experiencer is not. Only then is there the inexhaustible.		As the state of experiencing fades, experience begins. Experience is ever hindering experiencing, living. Results, experiences, come to an end; but experiencing is inexhaustible. When the inexhaustible is hindered by memory, then the search for results begins. The mind, the result, is always seeking an end, a purpose, and that is death. Death is not when the experiencer is not. Only then is there the inexhaustible.
		+
		+	==Obedience To The Past Is Disorder==
		+	[https://epaper.timesgroup.com/Olive/ODN/TimesOfIndia/shared/ShowArticle.aspx?doc=TOIDEL%2F2019%2F02%2F05&entity=Ar01814&sk=56F7EBCB&mode=text J Krishnamurti, February 5, 2019: ''The Times of India'']
		+
		+
		+	Except perhaps in nature, when you look around, you see that there is much misery, confusion and violence. If man had set out deliberately to bring about chaos in the world, he could not possibly have succeeded as much as the present actual state of destruction, hatred and anarchy. This is the result of the lives, attitudes, values and superstitions of past generations.
		+
		+	You often hear that the future is in the hands of the younger generation. Is this so? Or is it that younger generations are also so heavily conditioned by the past – of which they may not be conscious at all – that they revolt only superficially against the established order? This superficial revolt gives them a certain vitality and freshness which is mistaken for a new beginning. Every generation has been more or less in revolt against the past, but they are soon trapped by the past, by the society, culture in which they have lived.
		+
		+	Every one of us has to think, act and live in a totally different way that is not based on aggression, acquisitiveness and the predatory instinct that man has inherited. This revolution is not in the social or economic field but at a much greater depth; it is in the very structure of human consciousness. So the crisis is not one of youth against former generations, or one religious formula against another, or one country against another, but at the very root of our being. The decision is whether we continue with the past or find a way of living in which conflict in any form does not exist.
		+
		+	To find a new way of life, order is necessary. Order is not imitation or acceptance of a pattern as a way of life. It is not obedience to a higher authority, whether that authority is outer or inner. Order is not conformity either to a way of life established through tradition or to a way of life cultivated for oneself. All such order is essentially a form of acceptance of conformity.
		+
		+	Order cannot possibly exist when there is fear; fear and disorder go together. The social structure in which we live, by its very nature, produces this disorder. It is this disorder that we are frightened of ... our so-called morality is no more than adjustment to disorder.
		+
		+	When we talk of order we mean a state of mind that is the natural outcome of understanding the actual nature of disorder. It is not the cultivation of a new pattern or system to be followed; rather, it is seeing the nature of disorder and its danger. Freedom does not come from discipline as it is generally understood, which is to conform, to suppress, to obey, and so on. Discipline means learning.
		+
		+	So you have to become a disciple of freedom; and there is no guru to tell you what freedom is. So order is possible only when there is learning about freedom. This learning is the continuation of freedom in action.
		+
		+	So authority comes to an end. Of course there must be the authority of the policeman and the law, but there is no other authority. For freedom, which is order, cannot exist in the shadow of authority, whether it is the authority of tradition or the authority that one has gathered through experience and knowledge. Authority is always the past, and obedience to the past is disorder.

	==The Religious Mind==		==The Religious Mind==

← Older revision		Revision as of 06:28, 5 January 2019
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	And insight implies observing `what is' with a mind that is completely free and therefore empty to observe `what is' and therefore you have an insight.That is, when you are violent and you do not escape from violence, avoid it, try to transform it into some nonsensical non-violence and so on, then you are free of all that burden. Being free, the mind is empty; that emptiness gives you insight. And when you have insight into violence you are no longer violent.		And insight implies observing `what is' with a mind that is completely free and therefore empty to observe `what is' and therefore you have an insight.That is, when you are violent and you do not escape from violence, avoid it, try to transform it into some nonsensical non-violence and so on, then you are free of all that burden. Being free, the mind is empty; that emptiness gives you insight. And when you have insight into violence you are no longer violent.
		+
		+	==Communion With Nature==
		+	[https://epaper.timesgroup.com/Olive/ODN/TimesOfIndia/shared/ShowArticle.aspx?doc=TOIDEL%2F2018%2F12%2F31&entity=Ar01604&sk=79A52B11&mode=text J Krishnamurti, Being In Complete Communion With Nature, December 31, 2018: ''The Times of India'']
		+
		+
		+	People are divided racially, religiously, politically, economically, and this division is fragmentation. This is what is happening; and the responsibility of the educator is really very great. He is concerned in all these schools to bring about a good human being who has a feeling of global relationship, who is not nationalistic, regional, separate, religiously clinging to old, dead traditions, which really have no value at all. The responsibility of the educator becomes more and more serious, more and more committed, more and more concerned with the education of his students.
		+
		+	What is education doing actually? Is it really helping mankind, our children, to become more concerned, more gentle and generous? The educator has to help the student to find out his relationship to the actual world in which all things are taking place; and also to the world of nature, to the desert, the jungle or the few trees that surround him, and to the animals of the world. (Animals, fortunately, are not nationalistic; they hunt only to survive.) If the educator and the student lose their relationship to nature, to the trees, to the rolling sea, each will certainly lose his relationship with humanity.
		+
		+	There is a great deal of talk about and endeavour to protect nature, flora and fauna and to clean polluted rivers and lakes ... Nature is part of our life. We grew out of the seed, the earth and we are part of all that, but we are rapidly losing the sense that we are animals like the others. You must have that sense of communion with nature around you. If you hurt nature, you are hurting yourself.
		+
		+	Have you ever woken up in the morning and looked out of the window, or gone out and looked at the trees and the spring dawn? Live with it. Listen to all the sounds, to the whisper, the slight breeze among the leaves. See the light on a leaf and watch the sun coming over the hill, over the meadow; and the dry river, or sheep grazing across the hill. Watch them; look at them with a sense of affection. When you have such communion with nature, then your relationship with another person becomes simple, clear, without conflict.
		+
		+	This is one of the responsibilities of the educator, not merely to teach mathematics or how to use a computer. It is far more important to have communion with other human beings who suffer, struggle and have great pain and the sorrow of poverty – and also with rich people. If the educator is concerned with this, he is helping the student to become sensitive to other people’s sorrows, struggles, anxieties and worries. It should be the responsibility of the teacher to educate children to have such communion with the world. The world may be too large, but the world is where he is; that is his world. And this brings about a natural consideration, affection for others, courtesy and behaviour that is not rough, cruel, or vulgar.
		+
		+	The educator should talk about all these things – not just verbally, he must feel the world, the world of nature and the world of man. They are interrelated. When man destroys nature, he is destroying himself. When he kills another, he is killing himself. The enemy is not the other, but you. To live in such harmony with nature, with the world, naturally brings about a different world.

	== Education, the goals of==		== Education, the goals of==

← Older revision		Revision as of 19:52, 24 December 2018
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	And insight implies observing `what is' with a mind that is completely free and therefore empty to observe `what is' and therefore you have an insight.That is, when you are violent and you do not escape from violence, avoid it, try to transform it into some nonsensical non-violence and so on, then you are free of all that burden. Being free, the mind is empty; that emptiness gives you insight. And when you have insight into violence you are no longer violent.		And insight implies observing `what is' with a mind that is completely free and therefore empty to observe `what is' and therefore you have an insight.That is, when you are violent and you do not escape from violence, avoid it, try to transform it into some nonsensical non-violence and so on, then you are free of all that burden. Being free, the mind is empty; that emptiness gives you insight. And when you have insight into violence you are no longer violent.
		+
		+	== Education, the goals of==
		+	[https://epaper.timesgroup.com/Olive/ODN/TimesOfIndia/shared/ShowArticle.aspx?doc=TOIDEL%2F2018%2F12%2F01&entity=Ar01808&sk=69D8432B&mode=text Shuvendu Patnaik, Reliving And Learning From Precious Memories, December 1, 2018: ''The Times of India'']
		+
		+
		+	''Excerpt from The Trail to Enlightenment: Life & Teachings of Jiddu Krishnamurti, Book 3: The Key To Super Consciousness, ProLibris Publishing Media Pvt Ltd''
		+
		+	Whenever K (J Krishnamurti) visited Rishi Valley, he generally had his meals in his room. One evening in 1982, he came to the dining room for his meals. Someone asked him what his objectives for education were.
		+
		+	‘To our great surprise, he enumerated the following as his educational aims: Global outlook: Krishnamurti explained that this meant a vision of the whole as distinct from the part and that it should never be a sectarian outlook but always a holistic outlook free from all prejudice. He said that only a global approach could solve our problems, placed as we were at the end of the twentieth century, with unknown dangers from nuclear energy and hazardous wastes, population growth, environmental pollution and wars. He said that a sectarian outlook would invariably lead to bigotry and violence.
		+
		+	Concern for man and the environment: Krishnamurti said that man was part of nature and if nature was not cared for, it would boomerang on man. There was need for afforestation and conservation of soil. Ecologists were pointing out that the destructive nature of man had led to the disappearance of many species in the biosphere. Man was suffering and was confused. There were conflicts of all kinds, leading to violence and wars. He said that only right education and deep affection between people, which was necessary everywhere, would resolve many human problems.
		+
		+	Religious spirit, which includes scientific temper: Krishnamurti told us that the religious mind is alone, not lonely. It is in communion with people and nature. He said that the religious spirit is young and innocent and can explore into the present with creative zeal. While the scientific mind goes from fact to fact and observes, the religious mind alone could comprehend the fact and go beyond it from the known to the unknown. He said that only the non-sectarian and nondenominational religious spirit would bring about a new culture.
		+
		+	There was radiance in the dining room as he spoke to us till 9:00 PM.’ Swami Venkatesananda had a conversation with K at Saanen in 1969. The Swami had started referring to K as a guru, relating him to a guru, in the way the gurus talked to their disciples in the Upanishads. He asked K, what according to him, was the role of a guru? Referring to himself in third person, K said: ‘Sir, if you are using the word guru in the classical sense which is the dispeller of darkness, of ignorance, can another, whoever he be, enlightened or stupid, really help to dispel the darkness in oneself ? You might point out the door and say, Look, go through the door, but each man has to do the work entirely himself, and therefore he, K, did not consider himself to be a guru.’ When the Swami asked whether K accepted pointing out was necessary, he replied: ‘Yes, of course. I point out, I do that. We all do that. I ask a man on the road, “Will you please tell me which is the road to Saanen”, and he tells me; but I do not spend time and expect devotion and say, “My God, you are the greatest of men”. That is too childish!’

	==Goals And Results==		==Goals And Results==

← Older revision		Revision as of 08:44, 4 November 2018
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	As the state of experiencing fades, experience begins. Experience is ever hindering experiencing, living. Results, experiences, come to an end; but experiencing is inexhaustible. When the inexhaustible is hindered by memory, then the search for results begins. The mind, the result, is always seeking an end, a purpose, and that is death. Death is not when the experiencer is not. Only then is there the inexhaustible.		As the state of experiencing fades, experience begins. Experience is ever hindering experiencing, living. Results, experiences, come to an end; but experiencing is inexhaustible. When the inexhaustible is hindered by memory, then the search for results begins. The mind, the result, is always seeking an end, a purpose, and that is death. Death is not when the experiencer is not. Only then is there the inexhaustible.
		+
		+	==The Religious Mind==
		+	[https://epaper.timesgroup.com/Olive/ODN/TimesOfIndia/shared/ShowArticle.aspx?doc=TOIDEL%2F2018%2F11%2F01&entity=Ar02516&sk=6FEBDC7E&mode=text Shuvendu Patnaik, A Truly Religious Mind Is Free Of Belief, November 1, 2018: ''The Times of India'']
		+
		+
		+	A truly religious mind is much more than an ordinary scientific mind. It is a deeply scientific mind that is constantly enquiring and discovering… not ensnared by established theories, formulae, dogmas or beliefs, whether they are scientific or theological in nature. It is a mind that is extraordinarily passionate, constantly questioning. It is a mind that can go beyond thought and discover the truth and after discovering, it moves on to discover more. Such a mind is a truly religious mind. It is a free and passionate mind.
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		+	Only a free mind can be a scientific mind and such a mind is also a religious mind. It is free and being free it is incapable of accumulating knowledge and beliefs. It refuses to accumulate knowledge because knowledge belongs to the past and the past is a calcification of the truth and no longer the truth. A calcified truth becomes a belief and therefore false. Truth can only be the living present and this is what many of us fail to see.
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		+	How can we develop such a mind? How can we develop a type of mind that is forever young and learning? How can we develop a mind that never cares for beliefs and is able to discover itself new every moment? What are the teachings for developing such a mind?
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		+	…Compartments can only contain stagnated air, and J Krishnamurti’s teachings are never stagnant. Let us begin with thinking and thought. Thoughts play an important role in our lives. We are governed by what we think and how we think. Our actions are a result of our thought. Knowledge and experience are also a result of our thought and an accumulation of inferences drawn from our thoughts. Beliefs are created by thought too and they occupy our minds. Living has a lot to do with thinking. To learn the art of living we need to understand the nature of thought and how it influences the mind.
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		+	Krishnamurti has dealt extensively with the nature and quality of the human mind and thoughts. There are two things about thought and thinking that we can learn from Krishnamurti. First, the mind is always occupied with thought. Second, thought is constantly wearing away our minds. Do we know this?
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		+	“Thought is the response of the past in conjunction with the present; that is, thought is experience responding to challenges, which is reaction. There is no thought if there is no reaction. Response is the past background – you respond as a Buddhist, a Christian, according to the left or right. That is the background and that is the constant response to challenge – and that response of the past to the present is called thinking. There is never a moment when thought is not. Have you noticed that your mind is incessantly occupied with something? It is constantly occupied; and what happens to your mind, what happens to any machinery that is in constant use? It wears away.”
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		+	The mind is never idle. It is always preoccupied with some thought and the thought keeps changing… What may perhaps come as a surprise is that thought wears away the mind. Abridged from Part 2 of ‘The Trail to Enlightenment, Life & Teachings of Jiddu Krishnamurti’ in three volumes – Part 1: The Hidden Side of Life, Part 2: The Great Coming, Part 3: The Key to Super Consciousness (ProLibris Publishing Media)